Joshua 10
Commentary from 7 fathers
then they were greatly terrified by them, for [the king] knew that Gabaon [was] a great city, as one of the chief cities, and all its men [were] mighty.
καὶ ἐφοβήθησαν ἀπ’ αὐτῶν σφόδρα· ἤδει γὰρ ὅτι πόλις μεγάλη Γαβαών, ὡσεὶ μία τῶν μητροπόλεων, καὶ πάντες οἱ ἄνδρες αὐτῆς ἰσχυροί·
и҆ ᲂу҆боѧ́шасѧ са́ми въ себѣ̀ ѕѣлѡ̀: вѣ́дѧхꙋ бо, ꙗ҆́кѡ гра́дъ бѧ́ше вели́къ гаваѡ́нъ, ꙗ҆́кѡ є҆ди́нъ ѿ вели́кихъ градѡ́въ, и҆ всѝ мꙋ́жїе и҆̀же въ не́мъ крѣ́пцы.
So Adoni-bezec king of Jerusalem sent to Elam king of Hebron, and to Phidon king of Jerimuth, and to Jephtha king of Lachis, and to Dabin king of Odollam, saying,
καὶ ἀπέστειλεν ᾿Αδωνιβεζὲκ βασιλεὺς ῾Ιερουσαλὴμ πρὸς ᾿Ελὰμ βασιλέα Χεβρὼν καὶ πρὸς Φιδὼν βασιλέα ῾Ιεριμοὺθ καὶ πρὸς ᾿Ιεφθὰ βασιλέα Λαχὶς καὶ πρὸς Δαβὶν βασιλέα ᾿Οδολλὰμ λέγων·
И҆ посла̀ а҆дѡнївезе́къ ца́рь і҆ерⷭ҇ли́мскїй къ є҆ла́мꙋ царю̀ хеврѡ́нскꙋ и҆ фераа́нꙋ царю̀ і҆ерїмꙋ́ѳскꙋ, и҆ ко а҆фі́ю царю̀ лахі́сскꙋ, и҆ къ даві́рꙋ царю̀ ѻ҆долла́мскꙋ, глаго́лѧ:
Come up hither to me, and help me, and let us take Gabaon; for the Gabaonites have gone over to Joshua and to the children of Israel.
δεῦτε, ἀνάβητε πρός με καὶ βοηθήσατέ μοι, καὶ ἐκπολεμήσωμεν Γαβαών· ηὐτομόλησαν γὰρ πρὸς ᾿Ιησοῦν καὶ πρὸς τοὺς υἱοὺς ᾿Ισραήλ.
прїиди́те, взы́дите ко мнѣ̀ и҆ помози́те мѝ, да повою́емъ гаваѡ́на: вда́шасѧ бо са́ми ко і҆исꙋ́сꙋ и҆ къ сынѡ́мъ і҆и҃лєвымъ.
And the five kings of the Jebusites went up, the king of Jerusalem, and the king of Chebron, and the king of Jerimuth, and the king of Lachis, and the king of Odollam, they and all their people; and encamped around Gabaon, and besieged it.
καὶ ἀνέβησαν οἱ πέντε βασιλεῖς τῶν ᾿Ιεβουσαίων, βασιλεὺς ῾Ιερουσαλὴμ καὶ βασιλεὺς Χεβρὼν καὶ βασιλεὺς ῾Ιεριμοὺθ καὶ βασιλεὺς Λαχὶς καὶ βασιλεὺς ᾿Οδολλάμ, αὐτοὶ καὶ πᾶς ὁ λαὸς αὐτῶν καὶ περιεκάθισαν τὴν Γαβαὼν καὶ ἐξεπολιόρκουν αὐτήν.
И҆ собра́шасѧ и҆ взыдо́ша пѧ́ть царе́й і҆евꙋсе́йскихъ: ца́рь і҆ерⷭ҇ли́мскїй и҆ ца́рь хеврѡ́нскїй, и҆ ца́рь і҆ерїмꙋ́ѳскїй и҆ ца́рь лахі́сскїй и҆ ца́рь ѻ҆долла́мскїй, са́ми и҆ всѝ лю́дїе и҆́хъ, и҆ ѡ҆бсѣдо́ша гаваѡ́на и҆ воева́ша на него̀.
And the inhabitants of Gabaon sent to Joshua into the camp to Galgala, saying, Slack not thy hands from thy servants: come up quickly to us, and help us, and rescue us; for all the kings of the Amorites who dwell in the hill country are gathered together against us.
καὶ ἀπέστειλαν οἱ κατοικοῦντες Γαβαὼν πρὸς ᾿Ιησοῦν εἰς τὴν παρεμβολὴν ᾿Ισραὴλ εἰς Γάλγαλα λέγοντες· μὴ ἐκλύσῃς τὰς χεῖράς σου ἀπὸ τῶν παίδων σου· ἀνάβηθι πρὸς ἡμᾶς τὸ τάχος καὶ βοήθησον ἡμῖν καὶ ἐξελοῦ ἡμᾶς· ὅτι συνηγμένοι εἰσὶν ἐφ’ ἡμᾶς πάντες οἱ βασιλεῖς τῶν ᾿Αμορραίων, οἱ κατοικοῦντες τὴν ὀρεινήν.
И҆ посла́ша живꙋ́щїи въ гаваѡ́нѣ ко і҆исꙋ́сꙋ въ по́лкъ і҆и҃левъ въ галга́лы, глаго́люще: не ѿрѣша́й рꙋкѝ твоеѧ̀ ѿ ра̑бъ твои́хъ: взы́ди къ на́мъ ско́рѡ и҆ помозѝ на́мъ, и҆ и҆змѝ на́съ: ꙗ҆́кѡ со́брани сꙋ́ть на ны̀ всѝ ца́рїе а҆морре́йстїи, живꙋ́щїи въ го́рнѣй.
And Joshua went up from Galgala, he and all the people of war with him, every one mighty in strength.
καὶ ἀνέβη ᾿Ιησοῦς ἐκ Γαλγάλων, αὐτὸς καὶ πᾶς ὁ λαὸς ὁ πολεμιστὴς μετ’ αὐτοῦ, πᾶς δυνατὸς ἐν ἰσχύϊ.
И҆ взы́де і҆исꙋ́съ ѿ галга́лъ, са́мъ и҆ всѝ лю́дїе во́инстїи съ ни́мъ, всѧ́къ си́льный крѣ́постїю.
And the Lord said to Joshua, Fear them not, for I have delivered them into thy hands; there shall not one of them be left before you.
καὶ εἶπε Κύριος πρὸς ᾿Ιησοῦν· μὴ φοβηθῇς αὐτούς, εἰς γὰρ τὰς χεῖράς σου παραδέδωκα αὐτούς, οὐχ ὑπολειφθήσεται ἐξ αὐτῶν οὐδεὶς ἐνώπιον ὑμῶν.
И҆ речѐ гдⷭ҇ь ко і҆исꙋ́сꙋ: не ᲂу҆бо́йсѧ и҆́хъ, ꙗ҆́кѡ въ рꙋ́цѣ твоѝ преда́хъ ѧ҆̀: не ѡ҆ста́нетъ ѿ ни́хъ ни є҆ди́нъ пред̾ ва́ми.
And when Joshua came suddenly upon them, he [had] advanced all the night out of Galgala.
καὶ ἐπεὶ παρεγένετο ᾿Ιησοῦς ἐπ’ αὐτοὺςἄφνω, ὅλην τὴν νύκτα εἰσεπορεύθη ἐκ Γαλγάλων.
И҆ прїи́де на ни́хъ і҆исꙋ́съ внеза́пꙋ: всю́ бо но́щь и҆́де ѿ галга́лъ.
And the Lord struck them with terror before the children of Israel; and the Lord destroyed them with a great slaughter at Gabaon; and they pursued them by the way of the going up of Oronin, and they smote them to Azeca and to Makeda.
καὶ ἐξέστησεν αὐτοὺς Κύριος ἀπὸ προσώπου τῶν υἱῶν ᾿Ισραήλ, καὶ συνέτριψεν αὐτοὺς Κύριος συντρίψει μεγάλῃ ἐν Γαβαών, καὶ κατεδίωξαν αὐτοὺς ὁδὸν ἀναβάσεως ᾿Ωρωνὶν καὶ κατέκοπτον αὐτοὺς ἕως ᾿Αζηκὰ καὶ ἕως Μακηδά.
И҆ ᲂу҆жасѝ ѧ҆̀ гдⷭ҇ь ѿ лица̀ сынѡ́въ і҆и҃левыхъ: и҆ сокрꙋшѝ ѧ҆̀ гдⷭ҇ь сокрꙋше́нїемъ вели́кимъ въ гаваѡ́нѣ: и҆ погна́ша ѧ҆̀ пꙋте́мъ восхо́да виѳѡрѡ́нска, и҆ сѣча́хꙋ и҆̀хъ да́же до а҆зи́ка и҆ до маки́да.
And when they fled from the face of the children of Israel at the descent of Oronin, then the Lord cast upon them hailstones from heaven to Azeca; and they were more that died by the hailstones, than those whom the children of Israel slew with the sword in the battle.
ἐν δὲ τῷ φεύγειν αὐτοὺς ἀπὸ προσώπου τῶν υἱῶν ᾿Ισραὴλ ἐπὶ τῆς καταβάσεως ᾿Ωρωνὶν καὶ Κύριος ἐπέρριψεν αὐτοῖς λίθους χαλάζης ἐκ τοῦ οὐρανοῦ ἕως ᾿Αζηκά, καὶ ἐγένοντο πλείους οἱ ἀποθανόντες διὰ τοὺς λίθους τῆς χαλάζης ἢ οὓς ἀπέκτειναν οἱ υἱοὶ ᾿Ισραὴλ μαχαίρᾳ ἐν τῷ πολέμῳ.
Внегда́ же бѣжа́ти и҆̀мъ ѿ лица̀ сынѡ́въ і҆и҃левыхъ до восхо́да виѳѡрѡ́нска, и҆ гдⷭ҇ь ве́рже на нѧ̀ ка́менїе вели́кое гра́да съ небесѐ да́же до а҆зи́ка, и҆ бы́сть мно́жае ᲂу҆ме́ршихъ ѿ гра́да ка́менна, не́же ᲂу҆бїе́нныхъ ѿ сынѡ́въ і҆и҃левыхъ мече́мъ на бра́ни.
Then Joshua spoke to the Lord, in the day in which the Lord delivered the Amorite into the power of Israel, when he destroyed them in Gabaon, and they were destroyed from before the children of Israel: and Joshua said, Let the sun stand over against Gabaon, and the moon over against the valley of Aelon.
Τότε ἐλάλησεν ᾿Ιησοῦς πρὸς Κύριον, ᾗ ἡμέρᾳ παρέδωκεν ὁ Θεὸς τὸν ᾿Αμορραῖον ὑποχείριον ᾿Ισραήλ, ἡνίκα συνέτριψεν αὐτοὺς ἐν Γαβαὼν καὶ συνετρίβησαν ἀπὸ προσώπου υἱῶν ᾿Ισραήλ, καὶ εἶπεν ᾿Ιησοῦς· στήτω ὁ ἥλιος κατὰ Γαβαὼν καὶ ἡ σελήνη κατὰ φάραγγα Αἰλών.
Тогда̀ глаго́ла і҆исꙋ́съ ко гдⷭ҇ꙋ, во́ньже де́нь предадѐ гдⷭ҇ь бг҃ъ а҆морре́а под̾ рꙋ́кꙋ і҆и҃левꙋ, є҆гда̀ сокрꙋшѝ и҆̀хъ въ гаваѡ́нѣ, и҆ сокрꙋши́шасѧ ѿ лица̀ і҆и҃лева: и҆ речѐ і҆исꙋ́съ: да ста́нетъ со́лнце прѧ́мѡ гаваѡ́нꙋ, и҆ лꙋна̀ прѧ́мѡ де́бри є҆лѡ́нъ.
12–13In this manner, therefore, Jesus [Joshua] with his chiefs and princes comes to those who are attacked for his name by opposing powers, and not only does he furnish assistance in war, but also he extends the length of the day and, prolonging the extent of light, dispels the approaching night.Therefore, if we are able, we want to disclose how our Lord Jesus prolonged the light and made a longer day, both for the salvation of humans and for the destruction of opposing powers. Immediately after the Savior appeared, it was already the end of the world. Even he himself said, “Repent, for the kingdom of heaven has drawn near.” But he restrained and checked the day of consummation and forbade it to come. For God the Father, seeing that the salvation of the nations can be established only through him, says to him, “Ask from me, and I shall give you the nations for your inheritance and the ends of the earth for your possession.”11 Therefore, until the promise of the Father is fulfilled and the churches spring forth in the various nations and “the whole fullness of the nations” enter so that then “all Israel may be saved,” the day is lengthened and the setting is deferred and the sun never sinks down but always rises as long as “the sun of righteousness” pours the light of truth into the hearts of believers. But when the measure of believers is complete and the already weaker and depraved age of the final generation arrives, when “the love of many persons will grow cold by increasing iniquity” and very few persons remain in whom faith is found, then “the days will be shortened.”15 In the same way, therefore, the Lord knows to extend the day when it is time for salvation and to shorten the day when it is time for tribulation and destruction. We, however, while we have the day and the extent of light is lengthened for us, “let us walk becomingly as in the day” and let us perform the works of light.
Homilies on Joshua 11.2-3
12–13But perhaps renown in war keeps some so bound to itself as to make them think that fortitude is to be found in battle alone and that therefore I had gone aside to speak of these things, because that was lacking in us. But how brave was Joshua the son of Nun, who in one battle laid low five kings together with their people! Again, when he fought against the Gibeonites and feared that night might stop him from gaining the victory, he called out with deep faith and high spirit: “Let the sun stand still”; and it stood still until the victory was complete.
On the Duties of the Clergy 1.40.196
12–13Everywhere, therefore, he alone kept close to holy Moses amid all these wondrous works and dread secrets. In this way it happened that the one who had been Moses’ companion in this intercourse with God succeeded to his power. Worthy surely was he to stand forth as a man who might stay the course of the river, and who might say, “Sun, stand still,” and delay the night and lengthen the day, as though to witness his victory. Why?—a blessing denied to Moses—he alone was chosen to lead the people into the promised land. A man he was, great in the wonders he wrought by faith, great in his triumphs. The works of Moses were of a higher type, his brought greater success. Either of these then aided by divine grace rose above all human standing. The one ruled the sea, the other heaven.
On the Duties of the Clergy 2.20.99
12–13Consider how great of value is the righteous man. Joshua the son of Nun said, “Let the sun stand still at Gibeon, the moon at the valley of Elom [Aijalon],” and it was so. Let then the whole world come, or rather two or three, or four, or ten, or twenty worlds, and let them say and do this; yet they shall not be able. But the friend of God commanded the creatures of his friend, or rather he besought his friend, and the servants yielded, and the one below gave command to those above. Do you see that these things are fulfilling their appointed course for service?
On the Epistle to the Hebrews 27.6
12–13Let no one tell me, therefore, that the motions of the heavenly bodies constitute time. For when the sun stood still at the prayer of a certain man in order that he might gain his victory in battle, the sun stood still but time went on. For in as long a span of time as was sufficient the battle was fought and ended.I see, then, that time is a certain kind of extension.
Confessions 11.23.30
12–13Actually, as we have recorded in our Scriptures, the sun itself stood still when the holy man, Joshua the son of Nun, asked that favor of God, and it remained where it was until a battle, already begun, ended in victory.… Such are the miracles which God grants as favors to his saints; although our adversaries would attribute them—if they believed them—to the arts of magic.…In regard, then, to human knowledge of the natures of things, the unbelievers have no right to becloud the issue by their assumption that nothing, even by the power of God, can happen to a nature beyond what is known already by human experience. And remember, too, that there are qualities and powers in the natures of the commonest things that are nothing less than stupendous and would, in fact, be reckoned portents by anyone who examined them, except that humans have accustomed themselves to have no wonder to spare save for things that are unusual.
City of God 21.8
12–13The idea of liberty has ultimately a religious root; that is why men find it so easy to die for and so difficult to define. It refers finally to the fact that, while the oyster and the palm tree have to save their lives by law, man has to save his soul by choice. Ruskin rebuked Coleridge for praising freedom, and said that no man would wish the sun to be free. It seems enough to answer that no man would wish to be the sun. Speaking as a Liberal, I have much more sympathy with the idea of Joshua stopping the sun in heaven than with the idea of Ruskin trotting his daily round in imitation of its regularity. Joshua was a Radical, and his astronomical act was distinctly revolutionary. For all revolution is the mastering of matter by the spirit of man, the emergence of that human authority within us which, in the noble words of Sir Thomas Browne, “owes no homage unto the sun.”
The Free Man (A Miscellany of Men)
And the sun and the moon stood still, until God executed vengeance on their enemies; and the sun stood still in the midst of heaven; it did not proceed to set till the end of one day.
καὶ ἔστη ὁ ἥλιος καὶ ἡ σελήνη ἐν στάσει, ἕως ἠμύνατο ὁ Θεὸς τοὺς ἐχθροὺς αὐτῶν. καὶ ἔστη ὁ ἥλιος κατὰ μέσον τοῦ οὐρανοῦ, οὐ προεπορεύετο εἰς δυσμὰς εἰς τέλος ἡμέρας μιᾶς.
И҆ ста̀ со́лнце и҆ лꙋна̀ въ стоѧ́нїи, до́ндеже ѿмстѝ бг҃ъ врагѡ́мъ и҆́хъ. Не сїе́ ли є҆́сть пи́сано въ кни́гахъ првⷣнагѡ: и҆ ста̀ со́лнце посредѣ̀ небесѐ и҆ не и҆дѧ́ше на за́падъ въ соверше́нїе днѐ є҆ди́нагѡ;
And there was not such a day either before or after, so that God should hearken to a man, because the Lord fought on the side of Israel.
καὶ οὐκ ἐγένετο ἡμέρα τοιαύτη οὐδὲ τὸ πρότερον οὐδὲ τὸ ἔσχατον, ὥστε ἐπακοῦσαι Θεὸν ἀνθρώπου, ὅτι Κύριος συνεξεπολέμησε τῷ ᾿Ισραήλ.
И҆ не бы́сть де́нь таковы́й нижѐ пре́жде, нижѐ послѣдѝ, є҆́же послꙋ́шати бг҃ꙋ та́кѡ гла́са человѣ́ча, ꙗ҆́кѡ гдⷭ҇ь спобо́рствова і҆и҃лю.
What we say is that God not only stands outside the power of all necessity; he is its Lord and Maker. For in that he is authority and the very source whence authority flows, he himself does nothing through any necessity of nature or at the bidding of any inviolable law. On the contrary, all things are possible to him, including those we call impossible. To prove this, he established once for all the courses of the sun and moon, which are borne on their way by inevitable laws, and forever and ever will be thus borne, and at the same time to prove that nothing is to him inevitable but that all things are possible that he may choose, just once he made a special “day” that Scripture sets forth as a “sign,” solely that he might the more proclaim, and in no way invalidate, that divine ordinance with which, from the beginning, he fixed the undeviating orbits of the stars.
On the Nature of Man 38.55
And these five kings fled, and hid themselves in a cave that is in Makeda.
Καὶ ἔφυγον οἱ πέντε βασιλεῖς οὗτοι καὶ κατεκρύβησαν εἰς τὸ σπήλαιον τὸ ἐν Μακηδά.
И҆ ᲂу҆бѣго́ша пѧ́ть ца́рїе сі́и и҆ скры́шасѧ въ пеще́рѣ ꙗ҆́же въ маки́дѣ.
16–17But let us also see what it means when it says there were five kings and they fled into caves. We have often said the battle of Christians is twofold. Indeed, for those who are perfect, such as Paul and the Ephesians, it was not, as the apostle himself says, “a battle against flesh and blood but against principalities and authorities, against the rulers of darkness in this world and spiritual forces of iniquity in the heavens.” But for the weaker ones and those not yet mature, the battle is still waged against flesh and blood, for those are still assaulted by carnal faults and frailties. I think this is indicated even in this passage; for we said that a war was declared by five kings against the Gibeonites, whose figure I maintained was of those who are immature. These, therefore, are assaulted by five kings. Now these five kings indicate the five corporeal senses: sight, hearing, taste, touch and smell; for it must be through one of these that each person falls away into sin. These five senses are compared to those five kings who fight the Gibeonites, that is, carnal persons. That they are said to have fled into caves can be indicated, perhaps, because a cave is a place buried in the depths of the earth. Therefore, those senses that we mentioned above are said to have fled into caves when, after being placed in the body, they immerse themselves in earthly impulses and do nothing for the work of God but all for the service of the body.
Homilies on Joshua 11.4
16–17For if the armed host of the Lord was represented by the trumpets of the priests, we may see in Jericho a type of the overthrow of the world by the preaching of the gospel. And to pass over endless details (for it is not my purpose now to unfold all the mysteries of the Old Testament), five kings who previously reigned in the land of promise and opposed the gospel army were overcome in battle with Joshua. I think it is clearly to be understood that before the Lord led his people from Egypt and circumcised them, sight, smell, taste, hearing, and touch had the dominion, and that to these, as to five princes, everything was subject. And when they took refuge in the cave of the body and in a place of darkness, Jesus entered the body itself and killed them, that the source of their power might be the instrument of their death.
Against Jovinianus 1.21
And it was told Joshua, saying, The five kings have been found hid in the cave that is in Makeda.
καὶ ἀπηγγέλη τῷ ᾿Ιησοῦ λέγοντες· εὕρηνται οἱ πέντε βασιλεῖς κεκρυμμένοι ἐν τῷ σπηλαίῳ τῷ ἐν Μακηδά.
И҆ повѣ́даша і҆исꙋ́сꙋ, глаго́люще: ѡ҆брѣто́шасѧ пѧ́ть ца́рїе скры́вшїисѧ въ пеще́рѣ ꙗ҆́же въ маки́дѣ.
And Joshua said, Roll stones to the mouth of the cave, and set men to watch over them.
καὶ εἶπεν ᾿Ιησοῦς· κυλίσατε λίθους ἐπὶ τὸ στόμα τοῦ σπηλαίου καὶ καταστήσατε ἄνδρας φυλάσσειν ἐπ’ αὐτούς,
И҆ речѐ і҆исꙋ́съ: привали́те ка́менїе ве́лїе ко ᲂу҆́стїю пеще́ры и҆ приста́вите над̾ ни́ми мꙋ́жы стрещѝ и҆̀хъ:
But do not ye stand, but pursue after your enemies, and attack the rear of them, and do not suffer them to enter into their cities; for the Lord our God has delivered them into our hands.
ὑμεῖς δὲ μὴ ἑστήκατε καταδιώκοντες ὀπίσω τῶν ἐχθρῶν ὑμῶν καὶ καταλάβετε τὴν οὐραγίαν αὐτῶν καὶ μὴ ἀφῆτε εἰσελθεῖν εἰς τὰς πόλεις αὐτῶν· παρέδωκε γὰρ αὐτοὺς Κύριος ὁ Θεὸς ἡμῶν εἰς τὰς χεῖρας ἡμῶν.
вы́ же не сто́йте здѣ̀, гонѧ́ще в̾слѣ́дъ врагѡ́въ ва́шихъ, и҆ пости́гните ѡ҆ста́нокъ и҆́хъ, и҆ не дади́те вни́ти и҆̀мъ во гра́ды и҆́хъ, предаде́ бо ѧ҆̀ гдⷭ҇ь бг҃ъ на́шъ въ рꙋ́цѣ на́ши.
And it came to pass when Joshua and all Israel ceased destroying them utterly with a very great slaughter, that they that escaped took refuge in the strong cities.
καὶ ἐγένετο ὡς κατέπαυσεν ᾿Ιησοῦς καὶ πᾶς υἱὸς ᾿Ισραὴλ κόπτοντες αὐτοὺς κοπὴν μεγάλην σφόδρα ἕως εἰς τέλος, καὶ οἱ διασῳζόμενοι διεσώθησαν εἰς τὰς πόλεις τὰς ὀχυράς,
И҆ бы́сть є҆гда̀ преста̀ і҆исꙋ́съ и҆ всѝ сы́нове і҆и҃лєвы сѣкꙋ́ще и҆̀хъ сѣче́нїемъ вели́кимъ ѕѣлѡ̀ да́же до конца̀, и҆ ᲂу҆цѣлѣ́вшїи ѿ ни́хъ внидо́ша во гра́ды твє́рды.
And all the people returned safe to Joshua to Makeda; and no one of the children of Israel murmured with his tongue.
καὶ ἀπεστράφη πᾶς ὁ λαὸς πρὸς ᾿Ιησοῦν εἰς Μακηδὰ ὑγιεῖς, καὶ οὐκ ἔγρυξεν οὐδεὶς τῶν υἱῶν ᾿Ισραὴλ τῇ γλώσσῃ αὐτοῦ.
И҆ возврати́шасѧ всѝ лю́дїе въ по́лкъ ко і҆исꙋ́сꙋ въ маки́дꙋ здра́ви, и҆ не возскомлѣ̀ никто́же ѿ сынѡ́въ і҆и҃левыхъ ѧ҆зы́комъ свои́мъ.
Whoever fights under the leadership of Jesus [Joshua] against opposing authorities ought to merit that which is written about those former warriors: "And the whole people," it says, "returned safely to Jesus [Joshua] and not one of the sons of Israel muttered with his tongue." You see, therefore, that the person who serves as a soldier under Jesus must come back safely from battle and ought not even receive a wound "from the fiery darts of the wicked one"; he ought to be neither polluted in heart nor defiled in thought, and [he] ought not allow any place for demonic wounds—not through wrath, lust, or any other occasion.Moreover, what is added, "No one muttered with his tongue," seems to me to have been expressed because no one boasted about the victory, no one attributed it to his own power that he conquered. Indeed, knowing that it is Jesus who bestowed the victory, they do not mutter with their tongue. Understanding that well, the apostle said, "Not I, but the grace of God that is in me." I think, in addition, that he has in mind that command of the Lord in which he said, "But when you have done all these things, say, 'We are unprofitable servants; we have only done what we should have done.' " For in this similar manner he also seems to prohibit boasting about things well done.
Homilies on Joshua 12.2
And Joshua said, Open the cave, and bring out these five kings out of the cave.
καὶ εἶπεν ᾿Ιησοῦς· ἀνοίξατε τὸ σπήλαιον καὶ ἐξαγάγετε τοὺς πέντε βασιλεῖς τούτους ἐκ τοῦ σπηλαίου.
И҆ речѐ і҆исꙋ́съ: ѿве́рзите ᲂу҆́стїе пеще́ры и҆ и҆зведи́те ко мнѣ̀ пѧ́ть царе́й си́хъ и҆з̾ пеще́ры.
And they brought out the five kings out of the cave, the king of Jerusalem, and the king of Chebron, and the king of Jerimuth, and the king of Lachis, and the king of Odollam.
καὶ ἐξηγάγοσαν τοὺς πέντε βασιλεῖς ἐκ τοῦ σπηλαίου, τὸν βασιλέα ῾Ιερουσαλὴμ καὶ τὸν βασιλέα Χεβρὼν καὶ τὸν βασιλέα ῾Ιεριμοὺθ καὶ τὸν βασιλέα Λαχὶς καὶ τὸν βασιλέα ᾿Οδολλάμ.
И҆ сотвори́ша та́кѡ, и҆ и҆зведо́ша къ немꙋ̀ пѧ́ть царе́й и҆з̾ пеще́ры: царѧ̀ і҆ерⷭ҇ли́мска и҆ царѧ̀ хеврѡ́нска, и҆ царѧ̀ і҆ерїмꙋ́ѳска и҆ царѧ̀ лахі́сска и҆ царѧ̀ ѻ҆долла́мска.
And when they brought them out to Joshua, then Joshua called together all Israel, and the chiefs of the army that went with him, saying to them, Come forward and set your feet on their necks; and they came and set their feet on their necks.
καὶ ἐπεὶ ἐξήγαγον αὐτοὺς πρὸς ᾿Ιησοῦν, καὶ συνεκάλεσεν ᾿Ιησοῦς πάντα ᾿Ισραήλ, καὶ τοὺς ἐναρχομένους τοῦ πολέμου τοὺς συμπορευομένους αὐτῷ, λέγων αὐτοῖς· προπορεύεσθε καὶ ἐπίθετε τοὺς πόδας ὑμῶν ἐπὶ τοὺς τραχήλους αὐτῶν. καὶ προσελθόντες ἐπέθηκαν τοὺς πόδας αὐτῶν ἐπὶ τοὺς τραχήλους αὐτῶν.
И҆ є҆гда̀ и҆зведо́ша и҆̀хъ ко і҆исꙋ́сꙋ, и҆ созва̀ і҆исꙋ́съ всего̀ і҆и҃лѧ и҆ нача́льники вѡ́инскїѧ ходѧ́щыѧ съ ни́мъ, глаго́лѧ къ ни̑мъ: пристꙋпи́те и҆ настꙋпи́те нога́ми ва́шими на вы̑и царе́й си́хъ. И҆ пристꙋпи́вше настꙋпи́ша нога́ми свои́ми на вы̑и и҆́хъ.
But meanwhile Jesus [Joshua] destroyed the enemies, not teaching cruelty through this, as the heretics think, but representing the future sacraments in these affairs, so that when Jesus destroys those kings who maintain a reign of sin in us, we can fulfill that which the apostle said, “Just as we presented our members to serve iniquity for iniquity, so now let us present our members to serve righteousness for sanctification.”What is it then that is condemned by them in this place as cruelty? It is this, it says, that is written, “Set your feet upon their necks and slay them.” But this is discovered to be humaneness and kindness, not cruelty, is it not? Would that you might be the sort of person who can “set your feet upon serpents and scorpions and upon every hostile power” and “tread underfoot the dragon and the lizard,” the petty king who once reigned in you and maintained in you a kingdom of sin. Thus, with all those destroyed who used to rule in you by the work of sin, Christ Jesus our Lord alone will reign in you, “to whom is the glory and the dominion forever and ever. Amen!”
Homilies on Joshua 11.6
And Joshua said to them, Do not fear them, neither be cowardly; be courageous and strong, for thus the Lord will do to all your enemies, against whom ye fight.
καὶ εἶπεν ᾿Ιησοῦς πρὸς αὐτούς· μὴ φοβηθῆτε αὐτοὺς μηδὲ δειλιάσητε· ἀνδρίζεσθε καὶ ἰσχύετε, ὅτι οὕτω ποιήσει Κύριος πᾶσι τοῖς ἐχθροῖς ὑμῶν, οὓς ὑμεῖς καταπολεμεῖτε αὐτούς.
И҆ речѐ къ ни̑мъ і҆исꙋ́съ: не бо́йтесѧ и҆́хъ, ни ᲂу҆жаса́йтесѧ: мꙋжа́йтесѧ и҆ крѣпи́тесѧ, ꙗ҆́кѡ си́це сотвори́тъ гдⷭ҇ь всѣ̑мъ врагѡ́мъ ва́шымъ, и҆̀хже вы̀ повою́ете.
But Marcion and Valentinus and Basilides and the other heretics with them, since they refuse to understand these things in a manner worthy of the Holy Spirit, “deviated from the faith and became devoted to many impieties,” bringing forth another God of the law, both creator and judge of the world, who teaches a certain cruelty through these things that are written. For example, they are ordered to trample upon the necks of their enemies and to suspend from wood the kings of that land that they violently invade.And yet, if only my Lord Jesus the Son of God would grant that to me and order me to crush the spirit of fornication with my feet and trample upon the necks of the spirit of wrath and rage, to trample on the demon of avarice, to trample down boasting, to crush the spirit of arrogance with my feet, and, when I have done all these things, not to hang the most exalted of these exploits upon myself, but upon his cross. Thereby I imitate Paul, who says, “the world is crucified to me,” and, that which we have already related above, “Not I, but the grace of God that is in me.”9 But if I deserve to act thus, I shall be blessed, and what Jesus [Joshua] said to the ancients will also be said to me, “Go courageously and be strengthened; do not be afraid nor be awed by their appearance, because the Lord God has delivered all your enemies into your hands.” If we understand these things spiritually and manage wars of this type spiritually, and if we drive out all those spiritual iniquities from heaven, then we shall be able at last to receive from Jesus as a share of the inheritance even those places and kingdoms that are the kingdoms of heaven, bestowed by our Lord and Savior Jesus Christ, “to whom is the glory and the dominion forever and ever. Amen!”
Homilies on Joshua 12.3
And Joshua slew them, and hanged them on five trees; and they hung upon the trees until the evening.
καὶ ἀπέκτεινεν αὐτοὺς ᾿Ιησοῦς καὶ ἐκρέμασεν αὐτοὺς ἐπὶ πέντε ξύλων, καὶ ἦσαν κρεμάμενοι ἐπὶ τῶν ξύλων ἕως ἑσπέρας.
И҆ ᲂу҆бѝ ѧ҆̀ і҆исꙋ́съ, и҆ повѣ́си ѧ҆̀ на пѧтѝ древесѣ́хъ: и҆ бы́ша ви́сѧще на древа́хъ да́же до ве́чера.
And it came to pass toward the setting of the sun, Joshua commanded, and they took them down from the trees, and cast them into the cave into which they [had] fled for refuge, and rolled stones to the cave, [which remain] till this day.
καὶ ἐγενήθη πρὸς ἡλίου δυσμὰς ἐνετείλατο ᾿Ιησοῦς καὶ καθεῖλον αὐτοὺς ἀπὸ τῶν ξύλων καὶ ἔρριψαν αὐτοὺς εἰς τὸ σπήλαιον, εἰς ὃ κατεφύγοσαν ἐκεῖ, καὶ ἐπεκύλισαν λίθους ἐπὶ τὸ σπήλαιον ἕως τῆς σήμερον ἡμέρας.
И҆ бы́сть при захожде́нїи со́лнца, повелѣ̀ і҆исꙋ́съ, и҆ снѧ́ша ѧ҆̀ съ древе́съ, и҆ вверго́ша ѧ҆̀ въ пеще́рꙋ, въ ню́же вбѣго́ша та́мѡ: и҆ завали́ша ка́менїемъ вели́кимъ пеще́рꙋ до дне́шнѧгѡ днѐ.
And they took Makeda on that day, and slew the inhabitants with the edge of the sword, and they utterly destroyed every living thing that was in it; and there was none left in it that was preserved and had escaped; and they did to the king of Makeda, as they did to the king of Jericho.
Καὶ τὴν Μακηδὰ ἐλάβοσαν ἐν τῇ ἡμέρᾳ ἐκείνῃ καὶ ἐφόνευσαν αὐτὴν ἐν στόματι ξίφους καὶ ἐξωλόθρευσαν πᾶν ἐμπνέον, ὃ ἦν ἐν αὐτῇ, καὶ οὐ κατελείφθη οὐδεὶς ἐν αὐτῇ διασεσωσμένος καὶ διαπεφευγώς· καὶ ἐποίησαν τῷ βασιλεῖ Μακηδὰ ὃν τρόπον ἐποίησαν τῷ βασιλεῖ ῾Ιεριχώ.
Взѧ́ша же и҆ маки́дꙋ въ то́й де́нь, и҆ и҆зби́ша ю҆̀ ѻ҆́стрїемъ меча̀ и҆ царѧ̀ є҆ѧ̀, и҆ потреби́ша и҆̀хъ и҆ всѐ ды́шꙋщее є҆́же бѧ́ше въ не́й: и҆ не ѡ҆ста́сѧ никто́же въ не́й цѣ́лъ и҆ и҆збѣ́гшїй. И҆ сотвори́ша царю̀ маки́дскꙋ, ꙗ҆́коже сотвори́ша царю̀ і҆ерїхѡ́нскꙋ.
And Joshua and all Israel with him departed out of Makeda to Lebna, and besieged Lebna.
καὶ ἀπῆλθεν ᾿Ιησοῦς καὶ πᾶς ᾿Ισραὴλ μετ’ αὐτοῦ ἐκ Μακηδὰ εἰς Λεβνὰ καὶ ἐπολιόρκει Λεβνά.
И҆ ѿи́де і҆исꙋ́съ и҆ ве́сь і҆и҃ль съ ни́мъ ѿ маки́ды въ ле́внꙋ, и҆ ѡ҆блежѐ ле́внꙋ.
But if we examine the very meanings of the names more eagerly and more diligently, it will be discovered that the significance of the names can have an interpretation at one time of a wicked kingdom, and at another time, of a good kingdom. For example, I think Libnah means "whiteness." But whiteness is understood in different ways, for there is a whiteness of leprosy and a whiteness of light. Therefore, it is possible to indicate diversities in the meaning even of the name itself, and of either condition. Thus Libnah had a certain whiteness of leprosy under the wicked kings, and, after those are destroyed and overthrown, when Libnah comes into the Israelite kingdom, it receives the whiteness of light; because whiteness is mentioned in Scriptures as being both praiseworthy and blameworthy.
Homilies on Joshua 13.2
And the Lord delivered it into the hands of Israel: and they took it, and its king, and slew the inhabitants with the edge of the sword, and every thing breathing in it; and there was not left in it any that survived and escaped; and they did to its king, as they did to the king of Jericho.
καὶ παρέδωκεν αὐτὴν Κύριος εἰς χεῖρας ᾿Ισραήλ, καὶ ἔλαβον αὐτὴν καὶ τὸν βασιλέα αὐτῆς καὶ ἐφόνευσαν αὐτὴν ἐν στόματι ξίφους καὶ πᾶν ἐμπνέον ἐν αὐτῇ, καὶ οὐ κατελείφθη ἐν αὐτῇ διασεσωσμένος καὶ διαπεφευγώς· καὶ ἐποίησαν τῷ βασιλεῖ αὐτῆς ὃν τρόπον ἐποίησαν τῷ βασιλεῖ ῾Ιεριχώ.
И҆ предадѐ ю҆̀ гдⷭ҇ь въ рꙋ́цѣ і҆и҃лю: и҆ взѧ́ша ю҆̀ и҆ царѧ̀ є҆ѧ̀, и҆ и҆зби́ша ю҆̀ ѻ҆́стрїемъ меча̀, и҆ всѐ ды́шꙋщее въ не́й: и҆ не ѡ҆ста́сѧ въ не́й ни є҆ди́нъ цѣ́лъ и҆ и҆збѣ́гшїй. И҆ сотвори́ша царю̀ є҆ѧ̀, ꙗ҆́коже сотвори́ша царю̀ і҆ерїхѡ́нскꙋ.
And Joshua and all Israel with him departed from Lebna to Lachis, and he encamped about it, and besieged it.
καὶ ἀπῆλθεν ᾿Ιησοῦς καὶ πᾶς ᾿Ισραὴλ μετ’ αὐτοῦ ἐκ Λεβνὰ εἰς Λαχὶς καὶ περιεκάθισεν αὐτὴν καὶ ἐπολιόρκει αὐτήν.
И҆ ѿи́де і҆исꙋ́съ и҆ ве́сь і҆и҃ль съ ни́мъ ѿ ле́вны въ лахі́съ, и҆ ѡ҆блежѐ є҆го̀, и҆ воева́ше на́нь.
And again, Lachish is interpreted "way." But in the Scriptures, a way is both a laudable and a culpable thing. That is not difficult to demonstrate, as it says in the psalms, "And the way of the impious will perish"; and in another place, on the contrary, "Make straight the way for your feet." Therefore it can also be understood here that the city of Lachish was at first the way of the impious, and afterwards, when it was destroyed and overthrown, it was won over to the right way with the Israelites reigning.
Homilies on Joshua 13.2
And the Lord delivered Lachis into the hands of Israel; and they took it on the second day, and they put the inhabitants to death with the edge of the sword, and utterly destroyed it, as they had done to Lebna.
καὶ παρέδωκε Κύριος τὴν Λαχὶς εἰς τὰς χεῖρας ᾿Ισραήλ, καὶ ἔλαβεν αὐτὴν ἐν τῇ ἡμέρᾳ τῇ δευτέρᾳ καὶ ἐφόνευσαν αὐτὴν ἐν στόματι ξίφους καὶ ἐξωλόθρευσαν αὐτήν, ὃν τρόπον ἐποίησαν τὴν Λεβνά.
И҆ предадѐ гдⷭ҇ь лахі́съ въ рꙋ́цѣ і҆и҃лєвы: и҆ взѧ̀ є҆го̀ въ де́нь вторы́й, и҆ и҆зби́ша є҆го̀ ѻ҆́стрїемъ меча̀ (и҆ всѐ ды́шꙋщее въ не́мъ), и҆ потреби́ша є҆го̀, ꙗ҆́коже сотвори́ша ле́внѣ.
Then Elam the king of Gazer went up to help Lachis; and Joshua smote him and his people with the edge of the sword, until there was not left to him one that was preserved and escaped.
τότε ἀνέβη ᾿Ελὰμ βασιλεὺς Γαζὲρ βοηθήσων τῇ Λαχίς, καὶ ἐπάταξεν αὐτὸν ᾿Ιησοῦς ἐν στόματι ξίφους καὶ τὸν λαὸν αὐτοῦ ἕως τοῦ μὴ καταλειφθῆναι αὐτῶν σεσωσμένον καὶ διαπεφευγότα.
Тогда̀ взы́де ѡ҆ра́мъ ца́рь газе́рскъ, помога́ѧй лахі́сꙋ: и҆ поразѝ є҆го̀ і҆исꙋ́съ ѻ҆́стрїемъ меча̀, и҆ лю́ди є҆гѡ̀, до́ндеже не ѡ҆ста́сѧ ѿ ни́хъ ни є҆ди́нъ цѣ́лъ и҆ и҆збѣ́гшїй.
And Joshua and all Israel with him departed from Lachis to Odollam, and he besieged it and took it.
καὶ ἀπῆλθεν ᾿Ιησοῦς καὶ πᾶς ᾿Ισραὴλ μετ’ αὐτοῦ ἐκ Λαχὶς εἰς ᾿Οδολλὰμ καὶ περιεκάθισεν αὐτὴν καὶ ἐξεπολιόρκησεν αὐτήν.
И҆ ѿи́де і҆исꙋ́съ и҆ ве́сь і҆и҃ль съ ни́мъ ѿ лахі́са во а҆глѡ́нъ, и҆ ѡ҆блежѐ и҆̀, и҆ воева̀ на него̀.
And the Lord delivered it into the hand of Israel; and he took it on that day, and slew the inhabitants with the edge of the sword, and slew every thing breathing in it, as they did to Lachis.
καὶ παρέδωκεν αὐτὴν Κύριος ἐν χειρὶ ᾿Ισραήλ, καὶ ἔλαβεν αὐτὴν ἐν τῇ ἡμέρᾳ ἐκείνῃ καὶ ἐφόνευσεν αὐτὴν ἐν στόματι ξίφους, καὶ πᾶν ἐμπνέον ἐν αὐτῇ ἐφόνευσαν, ὃν τρόπον ἐποίησαν τῇ Λαχίς.
И҆ предадѐ и҆̀ гдⷭ҇ь въ рꙋ́цѣ і҆и҃лю: и҆ взѧ̀ и҆̀ въ то́й де́нь, и҆ и҆збѝ и҆̀ ѻ҆́стрїемъ меча̀, и҆ всѐ ды́шꙋщее въ не́мъ ᲂу҆бѝ, и҆ сотворѝ є҆мꙋ̀ ꙗ҆́коже и҆ лахі́сꙋ.
And Joshua and all Israel with him departed to Chebron, and encamped about it.
καὶ ἀπῆλθεν ᾿Ιησοῦς καὶ πᾶς ᾿Ισραὴλ μετ’ αὐτοῦ εἰς Χεβρὼν καὶ περιεκάθισεν αὐτήν.
И҆ ѿи́де і҆исꙋ́съ и҆ ве́сь і҆и҃ль съ ни́мъ въ хеврѡ́нъ, и҆ ѡ҆бсѧ́де и҆̀:
In like manner, there is also Hebron, which they say means "union" or "marriage." But the union of our soul was at first with a wicked man and a most evil husband, the devil. When that one was destroyed and abolished, the soul was "freed from the law" of that former wicked man and united with a good and lawful one, him about whom the apostle Paul says, "I determined to present you a chaste virgin to one man, to Christ."18Thus even the understanding of the names themselves agrees with this twofold condition of every city.
Homilies on Joshua 13.2
And he smote it with the edge of the sword, and all the living creatures that were in it; there was no one preserved: they destroyed it and all things in it, as they did to Odollam.
καὶ ἐπάταξεν αὐτὴν ἐν στόματι ξίφους καὶ πᾶν τὸ ἐμπνέον, ὅσα ἦν ἐν αὐτῇ, οὐκ ἦν διασεσωσμένος· ὃν τρόπον ἐποίησαν τὴν ᾿Οδολλάμ, ἐξωλόθρευσαν αὐτὴν καὶ ὅσα ἦν ἐν αὐτῇ.
и҆ взѧ̀ є҆го̀, и҆ поразѝ є҆го̀ ѻ҆́стрїемъ меча̀, и҆ царѧ̀ є҆гѡ̀, и҆ всѧ̑ вє́си є҆гѡ̀, и҆ всѧ̑ ды̑шꙋщаѧ є҆ли̑ка бѧ́хꙋ въ не́мъ: не бѣ̀ ᲂу҆цѣлѣ́вый: ꙗ҆́коже сотвори́ша а҆глѡ́нꙋ, потреби́ша и҆̀ и҆ всѐ ды́шꙋщее, є҆ли̑ка въ не́мъ бѧ́хꙋ.
And Joshua and all Israel returned to Dabir; and they encamped about it;
καὶ ἀπέστρεψεν ᾿Ιησοῦς καὶ πᾶς ᾿Ισραὴλ εἰς Δαβὶρ καὶ περικαθίσαντες αὐτὴν
И҆ ѡ҆брати́сѧ і҆исꙋ́съ и҆ ве́сь і҆и҃ль съ ни́мъ въ даві́ръ: и҆ ѡ҆бсѣ́дше и҆̀,
and they took it, and its king, and its villages: and he smote it with the edge of the sword, and they destroyed it, and every thing breathing in it; and they did not leave in it any one that was preserved: as they did to Chebron and her king, so they did to Dabir and her king.
ἔλαβον αὐτὴν καὶ τὸν βασιλέα αὐτῆς καὶ τὰς κώμας αὐτῆς καὶ ἐπάταξεν αὐτὴν ἐν στόματι ξίφους καὶ ἐξωλόθρευσαν αὐτὴν καὶ πᾶν ἐμπνέον ἐν αὐτῇ καὶ οὐ κατέλιπον αὐτῇ οὐδένα διασεσωσμένον· ὃν τρόπον ἐποίησαν τῇ Χεβρὼν καὶ τῷ βασιλεῖ αὐτῆς, οὕτως ἐποίησαν τῇ Δαβὶρ καὶ τῷ βασιλεῖ αὐτῆς.
взѧ́ша є҆го̀ и҆ царѧ̀ є҆гѡ̀ и҆ всѧ̑ вє́си є҆гѡ̀, и҆ порази́ша и҆̀ мече́мъ, и҆ потреби́ша и҆̀ и҆ всѐ ды́шꙋщее въ не́мъ, и҆ не ѡ҆ста́виша въ не́мъ ни є҆ди́нагѡ ᲂу҆цѣлѣ́вша: ꙗ҆́коже сотвори́ша хеврѡ́нꙋ и҆ царю̀ є҆гѡ̀, та́кѡ сотвори́ша даві́рꙋ и҆ царю̀ є҆гѡ̀, и҆ ꙗ҆́коже сотвори́ша ле́внѣ и҆ царю̀ є҆ѧ̀.
And Joshua smote all the land of the hill country, and Nageb and the plain country, and Asedoth, and her kings, they did not leave of them one that was saved: and they utterly destroyed every thing that had the breath of life, as the Lord God of Israel commanded,
καὶ ἐπάταξεν ᾿Ιησοῦς πᾶσαν τὴν γῆν τῆς ὀρεινῆς καὶ τὴν Ναγὲβ καὶ τὴν πεδινὴν καὶ τὴν ᾿Ασηδὼθ καὶ τοὺς βασιλεῖς αὐτῆς, οὐ κατέλιπον αὐτῶν σεσωσμένον· καὶ πᾶν ἐμπνέον ζωῆς ἐξωλόθρευσεν, ὃν τρόπον ἐνετείλατο Κύριος ὁ Θεὸς ᾿Ισραήλ,
И҆ поразѝ і҆исꙋ́съ всю̀ зе́млю го́рнꙋю и҆ наге́въ, и҆ ра́внꙋю и҆ а҆сидѡ́ѳъ, и҆ всѧ̑ цари̑ є҆гѡ̀: не ѡ҆ста́виша въ не́мъ ни є҆ди́нагѡ ᲂу҆цѣлѣ́вша: и҆ всѐ ды́шꙋщее потреби́ша, ꙗ҆́коже заповѣ́да гдⷭ҇ь бг҃ъ і҆и҃лю.
Likewise, it is especially the work of the Word of God to pull down the diabolical structures that the devil has built in the human soul. For, in everyone of us, that one raised up towers of pride and walls of self-exaltation. The Word of God overthrows and undermines these, so that justly, according to the apostle, we are made "the cultivation of God and the building of God," "set upon the foundation of the apostles and prophets with Christ Jesus himself the chief cornerstone, from whom the uniting of the edifice grows into a temple of God in the spirit." And thus at last we may be entitled to be included in the inheritance of the holy land, in the Israelite portion. Then our enemies will be abolished and destroyed so "that none of them remains who may breathe in us," but only the spirit of Christ breathes in us, through works and words and spiritual understanding, according to the teaching of Christ Jesus our Lord, "to whom is the strength and the power forever and ever. Amen!"
Homilies on Joshua 13.4
I myself think it is better that the Israelite wars be understood in this way, and it is better that Jesus [Joshua] is thought to fight in this way and to destroy cities and overthrow kingdoms. For in this manner what is said will also appear more devout and more merciful, when he is said to have so subverted and devastated individual cities that "nothing that breathed was left in them, neither any who might be saved nor any who might escape."Would that the Lord might thus cast out and extinguish all former evils from the souls who believe in him—even those he claims for his kingdom—and from my own soul, its own evils; so that nothing of a malicious inclination may continue to breathe in me, nothing of wrath; so that no disposition of desire for any evil may be preserved in me, and no wicked word "may remain to escape" from my mouth. For thus, purged from all former evils and under the leadership of Jesus, I can be included among the cities of the sons of Israel, concerning which it is written, "The cities of Judah will be raised up and they will dwell in them."
Homilies on Joshua 13.3
from Cades Barne to Gaza, all Gosom, as far as Gabaon.
ἀπὸ Κάδης Βαρνῆ ἕως Γάζης, πᾶσαν τὴν Γοσὸμ ἕως τῆς Γαβαών,
И҆ и҆збѝ и҆̀хъ і҆исꙋ́съ ѿ ка́дисъ-варнѝ да́же до га́зы, и҆ всю̀ зе́млю госо́мъ да́же до гаваѡ́на:
And Joshua smote, once for all, all their kings, and their land, because the Lord God of Israel fought on the side of Israel.
καὶ πάντας τοὺς βασιλεῖς αὐτῶν καὶ τὴν γῆν αὐτῶν ἐπάταξεν ᾿Ιησοῦς εἰσάπαξ, ὅτι Κύριος ὁ Θεὸς ᾿Ισραὴλ συνεπολέμει τῷ ᾿Ισραήλ.
и҆ всѧ̑ цари̑ сїѧ̑ и҆ зе́млю и҆́хъ взѧ̀ і҆исꙋ́съ є҆ди́ною: ꙗ҆́кѡ гдⷭ҇ь бг҃ъ і҆и҃левъ помога́ше і҆и҃лю.
And when Adoni-bezec king of Jerusalem heard that Joshua had taken Gai, and had destroyed it, as he did to Jericho and its king, even so they did to Gai and its king, and that the inhabitants of Gabaon had gone over to Joshua and Israel;
ΩΣ δὲ ἤκουσεν ᾿Αδωνιβεζὲκ βασιλεὺς ῾Ιερουσαλὴμ ὅτι ἔλαβεν ᾿Ιησοῦς τὴν Γαὶ καὶ ἐξωλόθρευσεν αὐτήν, ὃν τρόπον ἐποίησαν τὴν ῾Ιεριχὼ καὶ τὸν βασιλέα αὐτῆς, οὕτως ἐποίησαν καὶ τὴν Γαὶ καὶ τὸν βασιλέα αὐτῆς, καὶ ὅτι ηὐτομόλησαν οἱ κατοικοῦντες Γαβαὼν πρὸς ᾿Ιησοῦν καὶ πρὸς ᾿Ισραήλ,
Є҆гда́ же ᲂу҆слы́ша а҆дѡнївезе́къ ца́рь і҆ерⷭ҇ли́мскїй, ꙗ҆́кѡ взѧ̀ і҆исꙋ́съ га́й и҆ потребѝ є҆го̀, ꙗ҆́коже сотворѝ і҆ерїхѡ́нꙋ и҆ царю̀ є҆гѡ̀, та́кѡ сотворѝ и҆ га́ю и҆ царю̀ є҆гѡ̀, и҆ ꙗ҆́кѡ са́ми вда́шасѧ живꙋ́щїи въ гаваѡ́нѣ ко і҆исꙋ́сꙋ и҆ ко і҆и҃лю, и҆ бы́ша въ ни́хъ,